Saturday, March 10, 2012

Kyogyoshinsho files

Kyogyoshinsho files
http://www12.canvas.ne.jp/horai/kgss-e.htm
CHAPTER ON THE TRUE ENLIGHTENMENT
The Vow of unfailing attainment of Nirvana
The Birth that is Inconceivable
Chapter 4: A Collection of Passages Revealing
the True Enlightenment of the Pure Land Way
Compiled by Gutoku Shinran
Disciple of Shakyamuni
True Enlightenment:
its cause and effect -
the Aspect of Going Forth
Shinran's presentation
1 If I am to reveal, with respect, the True Enlightenment, it is the supreme state of perfect accomplishment realized by the Other-Power, that is, the ultimate fruition of unsurpassed Nirvana. It originates from the Vow of unfailing attainment of Nirvana, which is also called the Vow of realization of great Nirvana.
When we, ordinary people filled with evil passions, the multitudes defiled by karmic evil and subject to birth-and-death, attain the Faith and Practice transferred by Amida for our Going forth, we will immediately join the Mahayana group of the Rightly Established Stage. Because we dwell in the Rightly Established Stage, we unfailingly reach Nirvana. Unfailing attainment of Nirvana is [attainment of] eternal bliss. The eternal bliss is the ultimate state of tranquility and extinction. Tranquility and extinction [616b] is the supreme Nirvana. The supreme Nirvana is the Unconditioned Dharma-body. The Unconditioned Dharma-body is True Reality. True Reality is Dharma-nature. Dharma-nature is True Suchness. True Suchness is Oneness. We note that Amida Tathagata comes from Thusness and manifests various forms of Recompensed, Accommodated and Transformed Bodies.
Cause of the attainment of Enlightenment - the 11th Vow
2 The passage of the Vow of unfailing attainment of Nirvana in the Larger Sutra, fasc. 1, reads:
If, when I attain Buddhahood, humans and devas in my land should not dwell in the Rightly Established Stage and unfailingly reach Nirvana, may I not attain perfect Enlightenment.
Testimony from the T'ang version of the Larger Sutra
3 It is stated in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 1:
If, when I become Buddha, the sentient beings in my land should not decidedly attain the Stage Equal to Perfect Enlightenment and realize Great Nirvana, may I not attain Bodhi.
Fulfillment of the 11th Vow
4 The passage of the fulfillment of this Vow in the [Larger] sutra, fasc. 2, reads:
Sentient beings who are born in that Buddha-land all reside among those who are rightly established, because in that Buddha-land there are neither those who are wrongly established nor those who are not definitely established.
Description of the True Enlightenment
5 It is also stated [in the Larger Sutra, fasc. 1]:
That Buddha-land is pure and serene, resplendent and blissful. It borders on the Unconditioned Nirvana. The shravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of supernatural powers. They are all of one form, without any differences, but are called 'heavenly beings' and 'humans' simply by analogy with states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of naturalness, emptiness and infinity.
Testimony from the T'ang version of the Larger Sutra
6 It is also stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:
Sentient beings of that land and those to be born there will fully realize the supreme Bodhi and reach the Nirvanic state. For what reason? Because those who are in the wrongly established stage and those who are not definitely established stage are unable to understand that the cause [of birth] has been established [by the Buddha].
Testimony from T'an-luan's Commentary
7 The [Commentary on Vasubandhu's] Discourse on the Pure Land, fasc. 2, states:
Accomplishment of the glorious merit of the wonderful Name is described in the verse as:
The sacred Name enlightens people far and wide;
It is subtle and wonderful and is herd everywhere in the ten quarters.
Why is this inconceivable? A sutra says that those who only hear of the purity and blissfulness of that land and wholeheartedly desire to be born there and those who have attained birth all enter the Rightly Established Stage. This shows that the name of the land performs the work of the Buddha. How can we conceive of this?
Accomplishment of the glorious merit of the Lord Buddha is described in the verse as:
[The Land] is firmly upheld by Amida,
The Enlightened One, the Dharma-King.
Why is this inconceivable? Amida, the Enlightened One, is inconceivable. The Pure Land of Peace and Bliss is firmly upheld (juji) by the merit-power of Amida, the Enlightened One, and so how can we conceive of this?
'Ju' means not to change or perish; 'ji' means to keep something from dispersing or being lost. It is like applying antidotal treatment to seeds. The seeds thus processed will not be destroyed by water or fire. When favorable conditions arise, the seeds will sprout. How is this possible? It is due to the power of the antidotal treatment. Once a man is born in the Pure Land of Peace and Bliss, if he afterwards desires to be reborn in the three worlds to teach and guide sentient beings, he is able to terminate his life in the Pure Land and be reborn therein according to his wishes. Although he is reborn in the 'water' and 'fire' of various states of the three worlds, the seed of supreme Bodhi is never subject to decay. How is this possible? It is due to the power of Amida, the Enlightened One, which firmly supports and maintains [the Pure Land and the beings born there].
Accomplishment of the glorious merit of kinsmen is described in the verse as:
The hosts of sages in the likeness of pure flowers surrounding the Tathagata
Are born there, transformed from within the flower of Enlightenment.
Why is this inconceivable? In the realms of various births, whether from womb, from an egg, from moisture or by metamorphosis, one's kinsmen are many, and there are tens of thousands of varieties of pleasure and pain resulting from the inhabitants' different acts [in the past]. In the Land of Peace and Bliss there is no one who is not born transformed from within the pure flower of Amida Tathagata's Enlightenment. [They are so born] by one and the same path of the Nembutsu, and not by other paths. Within the four seas, all [Nembutsu practicers], even those living in the remotest places, are their brothers. Hence, their kinsmen are innumerable. How can we conceive of this?
Further testimony from T'an-luan's Commentary
8 It is also stated in the same work, fasc. 2:
Those who wish to be born in the Pure Land are originally divided into nine classes but [after they have been born there] there are no differences, just as the water of the Tzu and that of the river Sheng become of one taste [upon entering the sea]. How can we conceive of this?
9 It is also stated in the same work, fasc. 2:
Accomplishment of the glorious merit of purity is described in the verse as: When I contemplate the nature of that Land I find that it surpasses all states of existence in the three worlds. Why is this inconceivable? When ordinary men full of evil passions attain birth in the Pure Land, the karmic bonds of the three worlds will not affect them any more. Even without severing evil passions, they will attain the state of Nirvana. How can we conceive of this?
Testimony from Tao-ch'o's work
10 It is stated in the Collection of Passages Concerning Birth in the Land of Peace and Bliss, fasc. 2:
The transcendent powers of the two Buddhas [i.e., Amida and Shakyamuni] are equal. Be that as it may, Shakyamuni Tathagata does not speak of his own capacities, but especially reveals Amida's distinguished capacities out of his desire to make all sentient beings equally take refuge in Amida. For this reason, in many sutras Shakyamuni praises Amida and urges beings to take refuge in him. We ought to be aware of the Buddha's intent. Master T'an-luan's true intention was to turn to [the Land in] the West for refuge, so he composed hymns of praise in the spirit of the Larger Sutra:
The shravakas and bodhisattvas in the Land of Peace and Bliss
As well as humans and devas, too, all thoroughly attain wisdom;
Their bodily appearance and adornments are the same.
Different names are applied to them simply in accordance with customs in other worlds.
Their countenances are noble and beautiful and beyond compare;
Their delicate and subtle bodies are unlike those of humans and devas.
They are of the substance of emptiness and boundlessness.
For this reason, I prostrate myself and worship the One Possessed of the Power of Equality.
Testimony from Shan-tao's works
11 We read in the commentary of the Master of Kuang-ming temple [i.e., Essential Meaning of the Contemplation Sutra]:
The Universal Vow is presented in the Larger Sutra. All good and evil ordinary beings will not attain birth without recourse to the karmic power of Amida Buddha's Great Vow as the supreme aid. Furthermore, the Buddha's hidden intent is vast and profound, and so his teachings are difficult [617a] to understand. Even those in the stages of the Three Sagacities and the Ten Sages cannot fathom it; how can we, petty fools outside the rank of the Ten Beliefs, know its significance? As I reverently contemplate matters, Shakyamuni, on this shore, urges us to go to the west, while Amida from that Land comes to welcome us. In the midst of the calling voice from there and the voice of exhortation from here, how could we refuse to go westward? We should sincerely devote ourselves to this teaching until the end of our life and, after abandoning our defiled bodies, realize the eternal bliss of Dharma-nature.
12 He also says [in the Commentary on the Meditative Practice]:
The Capital of Tranquility and Inactivity in the West
Is ultimately free and blissful, above existence and non-existence.
With the heart imbued with Great Compassion, one freely sports in the Dharma-realm;
Transforming oneself into various forms, one benefits beings equally and without discrimination.
Exercising transcendent powers, one expounds the Dharma;
One manifests glorious physical characteristics and marks, and then enters Nirvana without residue.
Apparitional adornments are produced according to one's wishes;
The multitudes who see them have all their karmic evil removed.
I also praise in hymns:
Let us return home!
We should not stay in our native land of maras.
Since innumerable kalpas ago, we have been transmigrating
In the six realms, taking up our abodes everywhere.
Nowhere have we seen any pleasure;
We only hear the voices of samsaric pain.
After the end of this life,
Let us enter the Capital of Nirvana.
Conclusion to the Aspect of Going Forth
13 When I contemplate the Teaching, Practice, Faith and Enlightenment of the Pure Land Way, I realize that they are the benefit endowed through the Tathagata's Great Compassion. Whether the cause or the effect, there is nothing that has not been accomplished through the Merit-transference by the Tathagata's Pure Vow-Mind. Because the cause is pure, the effect is also pure. This we should know.
The Aspect of Returning
Presentation of the Aspect of Returning
14 Second is the aspect of Returning of the Merit-transference. This is the benefit we receive for the activity in the stage of benefiting and teaching others. It originates from the Vow of unfailing attainment of the rank next to Buddha. It is also called 'the Vow of attainment of Buddhahood after one life-time.' It can also be called 'the Vow of the Merit-transference for our return to this world.' Since this Vow appears in the Commentary on Vasubandhu's Discourse on the Pure Land, I will not quote it here. Refer to the Commentary.
Vasubandhu's clarification
15 It is stated in the Discourse on the Pure Land:
The fifth gate in the phase of 'going out' is to observe with Great Compassion all suffering beings, manifest accommodated and transformed bodies, and enter the garden of birth-and-death and the forest of evil passions, where [bodhisattvas] play about, exercising transcendent powers; they thus dwell in the stage of teaching others through the transference of merit by their Primal Vow-Power. This is called the fifth gate in the phase of 'going out.'
T'an-luan's explanation
16 It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land, fasc. 2:
The 'returning aspect' is that after having been born in his land, one acquires the fruit of the cessation and contemplation practices and attains the power of employing expedient means, whereby one re-enters the dense forest of birth-and-death and leads all sentient beings into the Buddhist Path. Whether 'going' or 'returning,' one seeks to deliver sentient beings from the sea of birth-and-death. For this reason, [Vasubandhu] says, "...perfect the Great Compassion by putting Merit-transference above anything else."
17 It is also stated in the same work, fasc. 2:
[Vasubandhu] says, "When bodhisattvas who have not yet attained the pure mind see the Buddha, they will finally be able to realize the Dharma-body of Equality and will eventually be equal to bodhisattvas of pure mind and those of the upper stages [617b] in the realization of tranquility and equality."
'
The Dharma-body of Equality
The Dharma-body of Equality' is said of a bodhisattva of the eighth stage or above, who has a body manifested from the Dharma-nature.
'Tranquility and equality' is the principle of tranquility and equality realized by such a Dharma-body bodhisattva. Because he realizes the principle of tranquility and equality, he is called [a bodhisattva of] 'Dharma-body of Equality'; because this principle is realized by a bodhisattva of Dharma-body of Equality, it is called 'the principle of tranquility and equality.'
Such a bodhisattva attains a samadhi called 'Produced from the Fruit.' With the transcendent power of this samadhi, he can, while remaining in the same place, instantaneously and simultaneously manifest himself in any or every land throughout the ten quarters. He can then make offerings in many ways to all Buddhas and their assemblies of sages. He can also manifest himself in various forms anywhere in innumerable worlds where there are no Buddhas, no Buddhist teachings or no assemblies of Buddhist practicers, and teach and save all the sentient beings there. Although he always performs such Buddhist activities, he has, from the beginning, no thought of going and coming, of making offerings or of saving beings. For this reason, the body [of such a bodhisattva] is called 'the Dharma-body of Equality', and the Dharma he has realized is called 'the principle of tranquility and equality.'
'Bodhisattvas who have not yet attained the pure mind' are bodhisattvas from the first to the seventh stages. They can also manifest their bodies in a hundred worlds where no Buddhas live, or a thousand, ten thousand, a koti or a billion kotis of worlds, where they perform the Buddha's work. But in order to do so, they must make conscious efforts to enter that samadhi. Without making efforts, they cannot enter it. Because they still require conscious efforts, they are called 'those who have not yet attained the pure mind.' If those bodhisattvas desire to be born in the Pure Land of Peace and Bliss, they can see Amida Buddha there. Having seen the Buddha, they eventually attain the same bodies and the same realization as bodhisattvas of the higher stages. It is exactly for this reason that such bodhisattvas as Nagarjuna and Vasubandhu aspired for birth in Amida's Land.
Question: In the Sutra on the Ten Stages we read that bodhisattvas rise through stages as they accumulate immeasurable merit by practicing for many kalpas. How could it be that when one sees Amida Buddha one will eventually attain the same body and the same realization as bodhisattvas of the higher stages?
Answer: [The Discourse] says 'eventually ... equal' and not 'instantly ... equal.' Simply because one eventually attains the same (body, etc.), [the Discourse] says 'equal.'
Question: If one does not instantly become equal [to a bodhisattva of a higher stage], why is it not said [in the Discourse] that, when a bodhisattva reaches the first stage, he will gradually rise through stages until he spontaneously becomes equal to a Buddha? Why is it said that he will be equal to a bodhisattva of a higher stage?
Answer: When a bodhisattva has attained great tranquillity in the seventh stage, he no longer envisions Buddhas to whom he should strive to become equal, nor does he see sentient beings whom he should save. Thus he is tempted to abandon the Buddhist Way and enter the [Hinayanistic] realization of True Reality. At that time, if Buddhas of the ten quarters do not admonish him with their divine power, he will pass into extinction and be like a Hinayana [sage]. If, however, a bodhisattva goes to the Land of Peace and Bliss and sees Amida Buddha there, he will not have this problem. For this reason, one should say 'eventually [617c] ... equal [to a bodhisattva of a higher stage].' Further, in the Larger Sutra, one of Amida Tathagata's Primal Vows reads:
If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of the other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Bodhi. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armor of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten quarters, enlighten countless sentient beings as numerous as the sands of the River Granges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattva stages, manifest the practices of all the bodhisattva stages, and actually cultivate the virtues of Samantabhadra.
Reading this sutra, one may assume that bodhisattvas in that Land do not rise from one stage to the next. The ten-stage system appears to be a method of guidance provided by Shakyamuni Tathagata for inhabitants of Jambudvipa. Why should other pure lands necessarily be the same? Among the five inconceivabilities, the Buddha Dharma is the most inconceivable.
If you assume that bodhisattvas must necessarily rise from one stage to the next and that there is no way of transcending stages you are not yet completely familiar with the teaching. I will show you by the analogy of a tree called 'Very Strong.' This tree grows underground for a hundred years. It then grows, above ground, a thousand feet in height each day, and keeps growing at the same rate. If one calculates its height reached after a hundred years, how can it be compared with tall pine trees? Pine trees grow not more than an inch a day. How can one believe in such a tree? He will argue: "When one hears that Shakyamuni Tathagata enlightened [Shariputra] to Arhatship at one session or that he made people realize the insight into the non-arising of all dharmas in the brief time before breakfast, he will think that these are words of expedient means to guide people to Buddhism and are not the literal truth." So, hearing the present discussion, he will not believe it. Extraordinary words do not reach the ears of ordinary people. So we must expect such a question as: "How is this possible?"
[Vasubandhu] says, "I have briefly explained the eight aspects [of the Buddha's activity], demonstrating that the Tathagata's glorious merits for his own benefit and that of others have been accomplished in due order. You should realize the implication of this."
What is this order? The seventeen aspects mentioned before were about accomplishment of the glorious merit of the Land. Having seen the Land's aspects, we should know the lord of the Land. Therefore, we contemplate the Buddha's merit. How is he adorned and where does he sit? This question leads us first to visualize the seat. Having seen that, we envision the lord who sits there. Next, we contemplate the Buddha's glorious body. Having seen that, we contemplate his voice and name. Hence, we next concentrate on the Buddha's glorious speech. Having realized how widespread his Name is, we should consider how he acquired that Name. And so we next contemplate the Buddha's glorious mind. Having realized that he has attained accomplishment of the three kinds of karma, we should distinguish who deserve to be taught by this great master of men and devas. Therefore, we should next [618a] contemplate the merits of the congregation. Having seen that the congregation has immeasurable merits, we should know who is the head. Hence, we contemplate the head, who is the Buddha [Amida]. Since we may perhaps consider him simply as the most senior member, we should next contemplate his lordship. Having visualized his lordship, we should realize his superior virtue; so we next contemplate the glorious merit of his unfailing sustenance. In this way, the eight aspects are presented in due order.
Concerning 'contemplation of the bodhisattvas,' [Vasubandhu] says, "What is the contemplation of accomplishment of the glorious merits of the bodhisattvas? It is to contemplate the bodhisattvas, in whom we find accomplishment of the merits in performing the four right practices. You should realize the implication of this."
Practice of non-practice
True Suchness is the very substance of all existence. Since [the bodhisattvas of the Pure Land] perform practices while realizing that their essence is Suchness, their practices are, in fact, non-practice. To perform practices while aware that they are non-practice is called 'practice in accord with the Dharma.' Although their essence is one, this is divided into four according to the distinct meanings which are implied. For this reason, the four practices are all described 'right.'
Fourfold acts of the Bodhisattvas
(1) Manifesting their bodies while dwelling motionless
[Vasubandhu] says, "What are the four? First, while dwelling motionless in a Buddha-land, [bodhisattvas] display various transformed bodies throughout the ten quarters, manifest performance of practices in accord with the Dharma and engage constantly in the Buddha's work. The verse says:
The Land of Peace and Bliss is pure and serene;
[The Buddha] always turns the undefiled wheel [of Dharma].
Transformed Buddhas and bodhisattvas [illumine the whole world] like the sun,
[While remaining motionless] like Mt. Sumeru.
For they seek to enable sentient beings to bloom like lotuses in a muddy pool."
Bodhisattvas in and above the eighth stage always dwell in Samadhi. Without leaving their abodes, by the power of Samadhi, they can reach all the worlds of the ten quarters, where they make offerings to the Buddhas and teach sentient beings. 'The undefiled wheel [of Dharma]' is part of the virtue of Buddhahood, which is free of the defilements of evil passions and their residues. The Buddha always turns the wheel of Dharma for the sake of bodhisattvas, and various great bodhisattvas also turn the same wheel of Dharma, without resting even for a short while, in order to awaken and guide all living beings; hence, 'always turns.'
The Dharma-body is like the sun, whose rays of light, in the form of accommodated and transformed bodies, pervade all the worlds in the ten quarters. 'Like the sun' is not really an adequate description. Since it is brilliant and motionless, it is also described as 'like Mt. Sumeru.' Regarding 'lotuses in a muddy pool,' it is said in the [Vimalakirti] Sutra: "Lotuses do not grow on high land; they grow in low and muddy pools." This metaphor shows that ordinary beings, while submerged in the mud of evil passions, are still able to produce the flower of enlightenment through the guidance of bodhisattvas. Indeed, [the bodhisattvas in the Pure Land] endeavor to inherit and exalt the Three Treasures and always ensure their continuance in the world.
(2) Manifesting their bodies everywhere simultaneously and in a flash of thought
[Vasubandhu] says, "Second, at any time they choose, their accommodated and transformed bodies emit great light and reach all worlds in the ten quarters simultaneously and in a flash of thought in order to teach and guide sentient beings; for they seek to remove the suffering of all sentient beings by various expedient means, practices and acts. The verse says:
The pure, glorious light [of the bodhisattvas],
In a flash of thought and simultaneously,
Illumines each and every Buddha's assembly
And gives benefit to multitudes of beings."
When it is said above, "while dwelling motionless, they can reach [all the worlds in the ten quarters]," this could mean that there is a lapse of time between their actions. For this reason, it is said here that all their actions take place in a flash of thought and simultaneously, without any time intervening.
(3) Visiting all the Buddhas' assemblies to make offerings to them
[Vasubandhu] says, "Third, having reached all the worlds without exception, they illumine each and every Buddha's assembly. On such a vast and immense scale, they make offerings to the Buddhas, Tathagatas, pay homage to them and praise their virtues. The verse says:
They shower heavenly musical instruments, flowers, robes,
Fine incense, and so forth, with which they worship the Buddhas;
They praise and extol the merits of the Buddhas
Without discriminative thoughts."
'Without exception' shows that they reach all the worlds and the great assemblies of all the Buddhas, without leaving any world or any Buddha's assembly unvisited. Seng-chao says:
The Dharma-body has no form of its own and yet manifests various forms, corresponding to [the conditions and capacities of sentient beings]. The sound of the ultimate truth has no words and yet extensively unfolds scriptures of profound teachings. The unfathomable expediency has no planning and yet works in agreement with things.
This is, indeed, the implication here.
(4) Spreading Buddhism in the worlds where there is no Buddhism
[Vasubandhu] says, "Fourth, they visit places in all the worlds in the ten quarters where the Three Treasures do not exist. Establishing and glorifying the ocean-like merit of the treasures of the Buddha, Dharma and Sangha, they display and explain the correct practices to all. The verse says:
If there is any world in the universe
Without the treasure of merit of the Buddha Dharma,
I resolve to be born there
And to preach the Dharma as does a Buddha."
The first three passages speak of visits of [the bodhisattvas] to all [the worlds] but these are all lands where Buddhas dwell. Without this (fourth) passage, one might suppose that for the Dharma-body there are places where the Dharma does not reach and that the supreme good [of the bodhisattvas] contains parts which are not good. Here ends the chapter on the objects of contemplation.
The following is the fourth chapter of the 'Commentary' Section, called 'the pure [manifestation] entering into the Vow-Mind.' 'The pure [manifestation] entering into the Vow-Mind' is as follows:
The Pure Land is adorned with the Vow-Mind
[Vasubandhu] says, "I have explained above the contemplation of accomplishment of the glorious merits of the Buddha-land, the Buddha and the bodhisattvas. These three kinds of accomplishment are adorned with the Vow-Mind. One should realize the implications of this."
'One should realize the implications of this' means that one should realize that the three kinds of glorious accomplishment are, in their origin, [Dharmakara's] adornment with the Pure Vow-Mind through the Forty-eight Vows, and so on. Since the cause is pure, the result is equally pure. They are not what has come into existence without any cause or by some other cause
All the adornments enter into the One Dharma Principle
[Vasubandhu] says, "Presented in brief, they enter into the One Dharma Principle."
The seventeen aspects of the adornments of the Land, the eight aspects of the adornments of the Tathagata and the four aspects of the adornments of bodhisattvas are the extensive manifestation. 'Entering into the One Dharma Principle' is the all-inclusive principle.
Two kinds of Dharma-body
Why is it shown that the extensive manifestation and the all-inclusive principle enter into each other? The reason is that Buddhas and bodhisattvas have two Dharma-bodies: (1) Dharma-body of Dharma-nature and (2) Dharma-body of Expediency. From the Dharma-body of Dharma-nature originates the Dharma-body of Expediency; through the Dharma-bodies of Expediency the Dharma-body of Dharma-nature is revealed. These two Dharma-bodies are different but inseparable; they are one but not the same. For this reason, the extensive manifestation and the all-inclusive principle enter into each other. Those two are comprised in the Dharma[-body]. If bodhisattvas did not realize interpenetration of the two ways of presentation, they would not be able to benefit both themselves and others.
The One Dharma Principle = Purity Principle = Unconditioned Dharma-body
[Vasubandhu] says, "The One Dharma Principle is the Purity Principle; the Purity Principle is Unconditioned Dharma-body that is to be realized through True Wisdom."
These three phrases enter into each other, the previous one leading to the next. [618c] For what reason is [the ultimate principle] called 'the [One] Dharma [Principle]'? Because it is the Purity [Principle]. For What reason is it called 'the Purity [Principle]'? Because it is Unconditioned Dharma-body realized by True Wisdom. 'True Wisdom' is the wisdom of realizing True Reality. Because True Reality is without forms, true wisdom is unknowing. 'Unconditioned Dharma-body' is the body of Dharma-nature. Because Dharma-nature is Nirvanic, Dharma-body is formless. Because it is formless, there is no form which it cannot manifest. Therefore, [the body] adorned with the marks of excellence is itself the Dharma-body. Because it is unknowing, there is nothing that it does not know. For this reason, the wisdom of knowing all forms of existence is the true wisdom. The reason why 'Wisdom' is described as 'True' is in order to show that it is neither free of mental effort nor non-effort. The reason why 'Dharma-body' is described as 'Unconditioned' is in order to show that the Dharma-body is neither possessed of form nor without form. When a negation is negated, how can a double negation be a [simple] affirmation? Indeed, absence of negation is called affirmation. If an affirmation exists by itself without opposition, it is no longer an affirmation. [The ultimate principle] is neither an affirmation nor a negation; it is beyond description even by a hundred negations. Hence, 'Purity.' Purity refers to Unconditioned Dharma-body that is to be realized with True Wisdom.
[Vasubandhu] says, "Purity is distinguished into two kinds. One should realize this."
Concerning these [three] principles, each leading up to the next, by penetrating the [One] Dharma [Principle], one enters into the Purity [Principle]; by penetrating the Purity [Principle], one enters into the Dharma-body. Now, two kinds of purity are to be distinguished. And so, it is said, "One should realize this."
Two kinds of Purity
[Vasubandhu] says, "What are the two kinds? First, purity of the land as the receptacle, and second, purity of its inhabitants. The purity of the land refers to the accomplishment of the seventeen kinds of adornment of that Buddha-land; these are called the purity of the land. The purity of the inhabitants refers to the eight kinds of adornment of the Buddha and the four kinds of adornment of bodhisattvas; these are called the purity of the inhabitants. Thus the One Dharma Principle contains these two kinds of purity. One should realize the implication of this."
The inhabitants have come into being as the primary reward for their individual karma, while the land is the derivative reward which is enjoyed and shared by those who have common karma. The primary reward and the derivative one are not the same. And so, it is said, "One should realize the implication of this."
It is to be noted that all things are [transformations of] mind; for nothing exists outside of mind. The inhabitants and the land are neither different nor the same. Since they are not the same, they are distinguishable according to their different characteristics. Also, since they are not different, they are both pure.
'Land as the receptacle' is that which is to be used. The Pure Land is the realm which is used by its pure inhabitants. Hence, it is called a 'receptacle.' If a dirty container is used for clean food, it becomes contaminated because of the dirty container. If a clean container is used for dirty food, it becomes contaminated because of the dirty food. Both must necessarily be clean before they can be so described. For this reason, the word 'Purity' necessarily covers these two kinds.
Question: When you say that the purity of the inhabitants means that of the Buddha and the bodhisattvas, are the human and heavenly beings [born in the Pure Land] excluded? [619a]
Answer: No, they can also be described as 'pure,' although they are not yet really pure. For example, sages who have renounced the world are called 'bhiksus' because they have 'killed' the enemy of evil passions. Ordinary people who have renounced the world, whether they observed the precepts or not, are also called 'monks.' It is like a crown prince; at his birth, he is possessed of the thirty-two physical marks of excellence and is one to whom the seven treasures will belong. Even though he is not yet able to rule as a Cakravartin, he is called 'Cakravartin' because he will surely become one. So it is with those human and heavenly beings. Since they all join those who are rightly established in the Mahayana Path, they will surely acquire the pure Dharma-body. Because they are sure to attain it, they can be described as 'pure.'
Converting beings with skillful means
Concerning 'converting beings by skillful means,' [Vasubandhu] says, "Bodhisattvas thus practice cessation concerning the all-inclusive principle and contemplation on the extensive manifestation, and so attain the pliant mind.
'The pliant mind' is the non-dual mind attained by performing the harmonious practice of cessation concerning the all-inclusive principle and contemplation on the extensive manifestation, just as an object is perfectly reflected in water when the water is both clear and calm.
[Vasubandhu] says, "They truly realize both the extensive manifestations and the all-inclusive principle."
'To realize truly' means 'to know in accord with True Reality.' Neither the twenty-nine aspects of the extensive manifestations nor the all-inclusive principle is in disagreement with True Reality.
[Vasubandhu] says, "Thus they accomplish the transference of merit by skillful means."
'Thus' means that both the extensive manifestation mentioned earlier and the all-inclusive principle mentioned later are in accord with True Reality. When they realize True Reality, they see the perverse and false nature of the sentient beings in the three worlds. When they see the perverse and false nature of the sentient beings, the true compassion arises. When they realize the true Dharma-body, true devotion arises. Compassion, devotion and skillful means are explained below.
Bodhisattvas' transference of merit
[Vasubandhu] says, "What is the bodhisattvas' transference of merit by skillful means? The bodhisattvas' transference of merit by skillful means is that they turn over all the merits and roots of good accumulated by performing the five kinds of practice, such as worship, to all sentient beings to remove their sufferings, for they do not seek to enjoy the pleasures for their own sustenance, but wish to embrace all sentient beings and help them attain birth in that Buddha-land of Peace and Bliss together with themselves. This is called 'bodhisattvas' accomplishment of the transference of merit by skillful means'."
In the Sutra on the Buddha of Infinite Life preached at Rajagriha, I find in the "section on the three grades of aspirants" that although their practices differ according to their superior or inferior qualities, they all, without fail, awaken the aspiration for the highest Bodhi. This aspiration is the resolve to become a Buddha. The aspiration to become a Buddha is the resolve to save all sentient beings. The aspiration to save sentient beings is the resolve to embrace sentient beings and lead them to attain birth in a Buddha-land. It follows that those who wish to be born in the Pure Land of Peace and Bliss should awaken the aspiration for the highest Bodhi. If there is anyone who does not awaken the aspiration for the highest Bodhi but, having heard of the endless pleasures to be enjoyed in that land, desires to be born there simply because of such pleasures, he will not attain birth. And so, it is said, 'they do not seek [619b] to enjoy the pleasures for their own sustenance' but 'to remove the sufferings of all sentient beings.'
'The pleasures for their own sustenance' means that the Pure Land of Peace and Bliss has been produced and maintained by Amida Tathagata's Primal Vow-Power, and so there is no end to the pleasures to be enjoyed.
The meaning of 'the transference of merit' is that one transfers the merits that one has accumulated to all sentient beings so that they, too, will take the Buddhist Way.
Bodhisattvas' skillful means
'Skillful means' is that bodhisattvas desire to burn with fire of their own wisdom the grasses and trees of the evil passions of all sentient beings. They resolve, "Should there be even one sentient being who has not yet attained Buddhahood, I would not become a Buddha." But, although all sentient beings have not yet become Buddhas, even then bodhisattvas do attain Buddhahood. This is like trying to burn all grasses and trees with a wooden poker. Before all the grasses and trees are consumed by fire, the poker itself is burnt out. In the same way, the bodhisattva attains Enlightenment before other sentient beings do, even though he places their emancipation above his own. Hence, this is called 'skillful means.'
'Means' here implies that the bodhisattva resolves to embrace all sentient beings and lead them to birth in that Buddha-land of Peace and Bliss. That Buddha-land is the path to ultimate realization of Buddhahood, the unsurpassed means of guidance.
Elimination of three hindrances to Bodhi
Concerning 'eliminating hindrances to Bodhi,' [Vasubandhu] says, "Having mastered the method of accomplishing the transference of merit, bodhisattvas can now eliminate the three hindrances to Bodhi. What are the three? First, by entering the gate of wisdom (chi-e), they do not seek their own pleasure, and thus they eliminate any thought of self-attachment."
'Chi' means to know how to advance [towards Bodhi] and keep oneself from any relapse into [the Hinayana stages]; 'e' means to realize emptiness and egolessness. Because of chi, they do not seek their own pleasure; and because of e, they eliminate any thought of self-attachment.
[Vasubandhu] says, "Second, by entering the gate of compassion (ji-hi), they remove the sufferings of all sentient beings and eliminate disinclination to give them peace."
'Ji' means to remove suffering; 'hi' means to give pleasure. Through ji, they remove the sufferings of all sentient beings; through hi, they eliminate disinclination to bring peace to them.
[Vasubandhu] says, "Third, by entering the gate of expedient means (ho-ben), they attain compassion for all sentient beings and thus eliminate any thought of seeking veneration and respect by others."
'
Ho' means righteous; 'ben' means to disregard oneself. Through righteousness, they attain compassion for all sentient beings; by disregarding themselves, they eliminate any thought of seeking veneration and respect from others. [Vasubandhu] says, "These are called elimination of the three kinds of hindrances to Bodhi."
Three minds which accord with Bodhi
Concerning 'coming into accord with Bodhi,' [Vasubandhu] says, "Having thus eliminated the three kinds of hindrances to Bodhi, bodhisattvas can now completely attain the three minds which are in accord with Bodhi. What are these? First, the undefiled pure mind: [they attain this mind] because they do not seek their own pleasure."
Bodhi is the state of undefiled purity. If bodhisattvas sought pleasures for their own sake, they would run counter to Bodhi. For this reason, the undefiled pure mind accords with Bodhi.
[Vasubandhu] says, "Second, [619c] the peaceful pure mind: [bodhisattvas attain this mind] because they seek to remove the sufferings of all sentient beings."
Bodhi is the state of purity in which all sentient beings are led to dwell in peace. If bodhisattvas did not endeavor to remove the sufferings of all sentient beings, they would run counter to Bodhi. For this reason, [the mind] to remove the sufferings of all sentient beings accords with Bodhi.
[Vasubandhu] says, "Third, the blissful pure mind: [bodhisattvas attain this mind] because they enable all sentient beings to reach Great Bodhi and [for this purpose] they receive sentient beings and lead them to attain birth in that Land."
Bodhi is the state of ultimate eternal bliss. If bodhisattvas did not seek to lead all sentient beings to the ultimate eternal bliss, they would run counter to Bodhi. How can beings attain the ultimate eternal bliss? It is through the gate of the Mahayana. The gate of Mahayana is the Buddha-land of Peace and Bliss. For this reason, [Vasubandhu] says, "receive sentient beings and lead them to attain birth in that Land," and also "These are called 'completely attaining the three minds which are in accord with Bodhi.' One should realize the implication of this."
Concerning 'correspondence between [some key] terms,' [Vasubandhu] says, "The three gates mentioned above - wisdom, compassion and skillful means - contain Prajna; Prajna contains skillful means. One should realize the implication of this."
Prajna and skillful means
'Prajna' is the insight of penetrating to Suchness (e); 'skillful means' is the wisdom of knowing provisional means (chi). If one reaches Suchness, one's mental acts become tranquil; if one becomes conversant with provisional means, one knows all about sentient beings. The wisdom of knowing all about sentient beings arises in response to their needs and yet it is unknowing. Insight into Nirvanic tranquility is unknowing and yet it sees through beings. Thus Prajna and skillful means work co-operatively; while interacting, they are tranquil. Because of the working of wisdom, one does not lose tranquility, while active; because of the power of skillful means, one does not cease to be active, while absorbed in tranquility. And so, [it is said] 'wisdom, compassion and skillful means contain Prajna; Prajna contains skillful means.'
'The implication' is that wisdom and skillful means are the parents of a bodhisattva. Unless he depends on wisdom and skillful means, the duties of the bodhisattva are not fulfilled. The reason is that, if he seeks to perform them for the sake of sentient beings without having wisdom, he will fall into erroneous views. If he contemplates the Dharma-nature without having recourse to skillful means, he will merely attain [Hinayanistic] True Reality. Hence, it is said, 'One should realize the implication of this.'
[Vasubandhu] says, "The three eliminations mentioned above - elimination of any thought of self-attachment, elimination of disinclination to give peace to sentient beings, and elimination of any thought of seeking veneration and respect by others - are the ways of removing hindrances to Bodhi. One should realize the implication of this."
All existing things create hindrances to each other, like wind disturbing calm, earth obstructing [the movement of] water, water extinguishing fire, the five transgressions and the ten evils preventing rebirth as a man or heavenly being and the four erroneous views hindering the attainment of the shravaka's goal. If these three kinds of thought are not eliminated, they will prevent the realization of Bodhi.
'The implication' is that if one wishes to be free of hindrances [to Bodhi], one should eliminate those three kinds of hindrances.
[Vasubandhu] says, "The three minds mentioned above - undefiled pure mind, peaceful pure mind and blissful pure mind - are combined [620a] to form 'the supreme, blissful, unsurpassed and true mind.' One should realize the implication of this."
Three kinds of pleasure
Concerning 'blissful,' three kinds of bliss or pleasure are distinguished: (1) external pleasure, or pleasure arising from the five sense-perceptions; (2) internal pleasure, or pleasure arising from consciousness absorbed in the first, second and third meditations (in the realm of form); and (3) the pleasure of the Dharma-music, or bliss arising from wisdom; it arises from love of the Buddha's merit.
When the three states of mind - the mind free of any thought of self-attachment, the mind free of disinclination to give peace to sentient beings, and the mind free of any thought of seeking veneration and respect by others - grow pure and strong, they are together called 'the supreme, blissful, unsurpassed and true mind.' The word 'supreme' means excellent, for this bliss arises from contact with the Buddha. The word 'unsurpassed' means transcending pleasures in the three worlds. The word 'true' means not false and not deluded.
Concerning 'fulfillment of the vow and the acts, [Vasubandhu] says, "In this way the bodhisattvas' mind of wisdom, mind of expediency, mind of non-hindrance, and unsurpassed and true mind bring about birth in the Buddha's Pure Land. One should realize the implication of this."
'One should realize the implication of this' means that one should know that with those four kinds of pure virtue one can be born in the Buddha's Pure Land, and not under other conditions.
[Vasubandhu] says, "This is called 'accomplishing the acts of the bodhisattvas and mahasattvas as they desire through the five Dharma-gates.' The acts of body, speech, mind, wisdom and skillful means as mentioned above are the Dharma-gates that conform to the way of birth in the Pure Land."
'As they desire' means that with those five kinds of merit-power one can be born in the Buddha's Pure Land, where one attains complete freedom in action. 'The act of body' refers to worship; 'the act of speech,' to praise; 'the act of mind,' to aspiration; 'the act of wisdom,' to contemplation; and 'the act of wisdom of skillful means,' to merit-transference. What is meant here is that when those five acts are united they constitute the Dharma-gates that conform to the way of birth in the Pure Land and so enable one to attain complete freedom of action.
Five gates to Enlightenment - the result of the Five Mindful Practices
Concerning 'accomplishment of the beneficial acts,' [Vasubandhu] says, "Again, there are five gates, which in order produce five kinds of merit. One should realize the implication of this. What are the five gates? They are: (1) the gate of approach, (2) the gate of great assemblage, (3) the gate of residence, (4) the gate of chamber, and (5) the gate of playing ground."
Those five gates show the way of 'going in' and 'going out.' Firstly, in the phase of 'going in,' reaching the Pure Land is the aspect of 'approaching', for when one enters the Rightly Established Stage of Mahayana, one approaches the highest, perfect Enlightenment. When one has reached the Pure Land, one enters the Tathagata's 'great assemblage.' Having joined the assemblage, one reaches the 'residence' through the practice of calming one's mind. Having entered the residence, one proceeds to the 'chamber' through contemplation practice. Having accomplished these practices, one reaches the stage of teaching others. The stage of teaching others is the stage of the bodhisattvas' playing for their enjoyment; for this reason, the phase of 'going out' is called 'the gate of playing ground.'
[Vasubandhu] says, "Of those five gates, the first four produce the merit in the phase of 'going in' and the fifth produces [620b] the merit in the phase of 'going out'."
What is the merit in the phases of 'going in' and 'going out'? It is stated in the Discourse:
"The first gate in the phase of 'going in' is to worship Amida Buddha in order to be born in his Land; by this one attains birth in the Land of Peace and Bliss, and so it is called the first gate in the phase of 'going in'."
To worship the Buddha with an aspiration to be born in the Buddha-land is the feature of the first merit.
[Vasubandhu] says, "The second gate in the phase of 'going in' is to praise Amida Buddha, while reciting his Name in compliance with its meaning and practicing in compliance with his light of wisdom; by this, one joins the great assemblage. This is called the second gate in the phase of 'going in'."
To praise in compliance with the meaning of the Tathagata's Name is the feature of the second merit.
[Vasubandhu] says, "The third gate in the phase of 'going in' is to aspire single-mindedly and whole-heartedly to be born there and to perform the practice of cessation, the samadhi of tranquility; by this one can reach the Land of Lotus-Treasury. This is called the third gate in the phase of 'going in'."
To aspire single-mindedly to be born in that Land by practicing tranquility and cessation of thought is the feature of the third merit.
[Vasubandhu] says, "The fourth gate in the phase of 'going in' is to contemplate whole-heartedly those glorious adornments and so practice contemplation; by this one can reach that Land, where one will enjoy various flavors of the Dharma. This is called the fourth gate of 'going in'."
'Various flavors of the Dharma' means that by practicing concentration one enjoys innumerable flavors of the Buddhist Path related to the glorious adornments [of the Pure Land], such as the flavor of contemplating the purity of the Buddha-land, the flavor of Mahayana that embraces sentient beings, the flavor of everlasting sustenance [of those born in the Pure Land], and the flavor of [bodhisattvas'] practices and vows to establish Buddha-lands in response to the needs of sentient beings. Hence, 'various.' This is the feature of the fourth merit.
The meaning of "playing in the garden"
[Vasubandhu] says, "The fifth gate in the phase of 'going out' is to observe with great compassion all suffering beings, manifest accommodated and transformed bodies, and enter the garden of birth-and-death and the forest of evil passions, where [bodhisattvas] play about, exercising transcendent powers; they thus dwell in the stage of teaching others through the transference of merit by [Amida's] Primal Vow-Power. This is called the fifth gate in the phase of 'going out'."
'To manifest accommodated and transformed bodies' describes the manifestation mentioned in the chapter on the Universal Gate in the Lotus Sutra. 'To play' has two meanings: (1) 'freedom of action,' for bodhisattvas save sentient beings as easily as a lion hunts a deer, or as if one is playing; and (2) 'saving without seeing the saved,' for when bodhisattvas observe sentient beings, they see them as ultimately non-existing; even though they save innumerable beings, they realize that not even one has really entered Nirvana. The way they save sentient beings is like playing. 'The Primal Vow-Power' shows that great bodhisattvas with their bodies of Dharma always dwell in Samadhi and yet manifest various bodies, employ various transcendent powers and proclaim various teachings through [Amida's] Primal Vow-Power; it is like an asura's harp which spontaneously produces music even though there is nobody to play it. This is called the feature of the fifth merit in the stage of teaching others. [620c]
A concluding remark praising the Two Aspects of Merit-transference
18 Hereupon, from the Great Sage's words of truth, I truly realize that it is through the Merit-transference by the Vow-Power that we attain the Great Nirvana. The beneficial acts in the phase of Returning express the true intent of the Other-Power. Accordingly, the author of the Discourse, Vasubandhu, proclaims the vast and unimpeded One Mind, thereby universally guiding the multitudes of this Saha world which is defiled by evil passions. Master T'an-luan clarifies the Going and Returning aspects of Merit-transference that arises from Great Compassion, and also carefully expounds the profound meaning of 'Other's benefit' and 'benefiting others.' We should respectfully uphold this teaching, and above all, accept it in faith.
End of Chapter 4: A Collection of Passages Revealing
the True Enlightenment of the Pure Land Way
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